《靈寶玉鑑》Vol. 27

Chapter 29, Section 3 of the Lingbao Jade Mirror ("The Gate of Illuminating Darkness") expounds on the origin of all things in heaven and earth, as well as the principle of karmic retribution. In the primordial chaos before the division of the universe, there existed only the undifferentiated primal Qi (vital energy). This Qi later differentiated into two natures—Yin and Yang: the heavy, turbid Yin Qi descended to form the earth, while the light, pure Yang Qi ascended to become the heavens. The harmonized Qi of Yin-Yang interaction then gave birth to humanity. It is precisely this primordial Qi that nurtures the Three Powers (heaven, earth, and humanity) and sustains the growth of all things.

Human nature is originally pure, luminous, and spiritually penetrating, with no inherent distinction between heaven and hell. However, due to differing acquired influences, desires arise, thoughts give rise to emotions, and accumulated emotions create karmic forces. When encountering external circumstances, corresponding retributions manifest, causing beings to rise or sink according to their karma. Those who perform good deeds accumulate Yang Qi, while those who commit evil accumulate Yin Qi. The so-called visions of heaven and hell are actually projections manifested by the interaction of good and evil thoughts. Thus, the Lingbao School (an important Daoist lineage) employs rituals like "Lighting Lamps to Break Through Hell"—first requiring practitioners to ignite the lamp of wisdom within their hearts, awakening to the original purity and luminosity of their nature. This inner lamp is then used to rouse the innate awareness in all beings. When lamps kindle lamps in succession, illuminating both inner and outer realms, it helps the innocent attain liberation, guides people toward goodness and away from evil, and ultimately leads to transcendence into the realm of radiant integrity, where one suddenly awakens to the originally pure Dao. At that stage, so-called sinful karma and evil roots naturally dissolve, and both heaven and hell return to emptiness. Yet precisely because good and evil lie within a single thought, how can we not be vigilant about every mental impulse?

Regarding the method for crafting the ritual staff (a Daoist ritual implement): One must select a sacred mountain or blessed land—a place of purity and spiritual excellence. On an auspicious day, choose sweet bamboo growing in sunlight, measuring five feet five inches in length with nine nodes. Place the bamboo in a clean location and select special dates for crafting: either the cyclical days Jiawu, Bingwu, or Dingmao, or the festival days of the 3rd day of the 3rd month, 7th day of the 7th month, or 9th day of the 9th month. The second node should curve slightly leftward, while four openings are carved beneath the third node to insert the "Five Sacred Peaks Inner Form Talismans" (symbolizing the spiritual energy of the Five Sacred Mountains). Then fill the openings with content from the middle chapter of the Lingbao Scriptures, sealing them with yellow wax. Dedicated practitioners may store it in a yellow silk pouch. During rituals, hang a seven-inch yellow streamer beneath the second node, inscribed with the "Ten Celestial Transformative Talisman" on the front and the "Azure Mystery Majestic Seal" on the reverse. With prolonged practice using this staff, one may even reach the stage where celestial deities bow in reverence when it is pointed toward the heavens.

This passage describes a ritual method from the Daoist scripture Lingbao Jade Mirror, detailing how specific hand gestures, incantations, and visualization (meditation) techniques are used to communicate with deities and liberate departed souls. When the ritual master points toward the earth, the earth deities (Diqi) come forth to receive; when pointing to the four directions and eight orientations, all wandering ghosts manifest and submit to control; when pointing toward the prisons of hell, sinful souls attain liberation. With prolonged cultivation of this method, one may even achieve the invisibility effect known as "removing garments to cover bamboo."

To perform the ritual, one must first knock the teeth thirty-six times while visualizing the emissaries of the Five Directional Celestial Emperors, each accompanied by a pair of golden boys and jade maidens, guarding the practitioner on both sides. After sustained practice with the staff, five-colored divine light will naturally manifest above the head. The incantations invoke the names of revered Daoist deities such as "the Yang of Mount Tai" and the "Primordial Supreme Essence." By summoning the power of these divine beings, the bamboo staff becomes spiritually empowered, transforming into a sacred implement adorned with vermilion robes and golden tassels, aiding the master in traversing the netherworld.

Key cultivation points include: absorbing the Qi of the five directions (thirty-six breaths each) during auspicious times (such as the Three Origins and Eight Nodes festivals, or one’s birthdate), combined with deity visualization and incantation recitation. The scripture emphasizes sincerity and unwavering focus—persistent practice leads to "union with the Dao," ultimately culminating in ascension.

The text further details the crafting of the "Five Numinous Prison-Breaking Staff": one must inscribe the five-directional talismans (azure for east, vermilion for south, white for west, black for north, and yellow for center) inside the staff, and fashion a yellow silk banner painted with the "Talisman of the Ten Directions’ Mystical Transformation" and the "Talisman of the Savior from Suffering Celestial Worthy." During the ritual, the practitioner visualizes the Celestial Worthy radiating auspicious light illuminating heaven and earth while reciting incantations to liberate the souls of the deceased. This complete ritual system integrates talismanic magic, visualization, Qi refinement, and other Daoist techniques.

This passage describes a soul salvation ritual from the Daoist "Precious Mirror of Numinous Treasure" scripture, comprising two main components: ritual implements and incantations.

The Celestial Worthy (Tianshi, highest Daoist deity) issues a decree commanding all ghostly gates to open immediately, the Iron Rampart City (symbolizing hell) to crumble, enabling trapped souls to swiftly escape infernal bondage. The ritual implement employed is a special "Staff of Command" (cezhang, Daoist ritual staff), which requires proper preservation when not in use and is activated through incantations and visualization (cunxiang, meditative practice).

During the ceremony, priests first place the Staff of Command before the Mysterious Master (xuanshi, chief ritual officiant), then kneel and circumambulate the lantern altar. Through the "Lanterns to Shatter Hell" ritual, they systematically dismantle each hell realm according to prescribed methods. After completion, the staff is ceremoniously returned to the altar before concluding with reverent bows.

The staff activation involves specific visualization: envisioning the Great Unity Deity (Taiyi shen, important Daoist divinity) seated upon a nine-headed lion throne, surrounded by attendant immortals, radiating circular light illuminating all directions. The practitioner must raise their vital Qi (qi) from the liver region to merge with the Celestial Worthy, channeling wisdom-light into the staff until it transforms into a dragon clutching golden banners in its jaws, wreathed in auspicious clouds and jade radiance.

Next, visualize the Celestial Worthy issuing commands as golden boys and jade maidens present a treasure box containing sacred writ (fuming), while golden light and Daoist qi (Daoqi) illuminate the celestial realms, empowering the practitioner. With the left hand forming the Jade Mudra (yujue, specific hand seal) and right hand grasping the staff, the officiant draws the character "Decree" (chi) toward hell's direction while separating eight strokes, imagining all lantern lights transforming into golden lotuses that transmute the underworld into celestial paradise.

The incantations include: "Jade Purity Dao-qi breaks open dark springs, souls in shadowed passes leave suffering to ascend heaven," invoking the power of the Primordial Celestial Worthy (Yuanshi Tianshi) to relieve souls' torment. Practitioners also recite the "Three Heavens' Taboo Names" (santian hui) and the mantra "Om Hum Zha Li" to manifest divine light.

The concluding section presents a complete salvation chant summoning various deities to assist: including the Celestial Chancellors, Han Officials of the Southern Chang Palace, and the Great Spirit of Life Supervision. These beings are commanded to absolve souls' karmic obstructions without hindrance, executing immediate salvation according to the Primordial Celestial Worthy's decree. The chant concludes with "Numinous Treasure's Infinite Salvation Command," emphasizing this as the Lingbao school's (important Daoist lineage) salvific law.

This describes the talismans (Fulu) and ritual declarations used in Daoist salvation rites for deceased souls. The ceremony invokes the Five Directional Path-Opening Deities to clear the way for the departed.

In the East resides the Flying Path Great Deity, in the South the Horizontal Path Great Deity, in the West the Straight Path Great Deity, in the North the Halting Path Great Deity, and at the Center the Supreme Path Great Deity. These five deities resemble the road-opening deity Fangxiangshi, each wearing robes corresponding to their directional colors: azure for East, crimson for South, white for West, black for North, and yellow for Center.

The "Eastern Florescence Primordial Yang Path-Opening True Talisman" summons the East's Flying Path Deity, commanding him to lead azure-clad divine troops in clearing the eastern path, guiding souls to the ritual altar for salvation. Similar procedures follow for the other directions, adjusting the respective colors and deity names accordingly.

Next comes the "Jade Clarity Divine Empyrean Demon-Commanding True Talisman," which orders the Five Emperor Demon Kings (sovereigns of myriad spirits) to marshal ghostly troops and strictly oversee the Northern Fengdu (the Daoist underworld), ensuring unobstructed passage for the souls.

The final stages employ the "Supreme Oneness Savior from Suffering Celestial Worthy" (Taiyi Jiuku Tianzun) and the "Supreme Numinous Treasure Five Paths-Opening True Talisman" to announce the rite throughout the ten directions and three realms, notifying all sacred domains including the Five Sacred Mountains and Nine Provinces, thereby comprehensively clearing all pathways for the souls' ascension.

Through burning talismans and reciting declarations, the ceremony mobilizes celestial assistance from all quarters, opening spiritual thoroughfares for the deceased to receive deliverance. This multidimensional ritual network ensures every possible pathway remains unobstructed during the soul's transcendental journey.

This scripture primarily discusses the talismans (fulu) and rituals used in Daoist rites for guiding departed souls. The "Three Qi Solar Light Talisman" mentioned here is specifically designed to direct spirits through the five directional paths of the underworld.

First, it instructs the summoning of deities from the five directions—the Eastern Yi, Western Rong, Southern Man, Northern Di, and the Central Three Qin—as well as various underworld gods (such as the Yellow Springs, Haoli, local earth gods, and city gods), commanding them to clear the path for the departed soul. The text emphasizes liberating the deceased from darkness, bringing them into light, and ultimately elevating them to the heavenly realms.

The method involves inscribing five identical talismans, each to be burned in a lamp positioned in one of the five directions. During the ritual, the practitioner visualizes the Five Directional Demon Kings riding celestial chariots, obeying the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), leading the great deities of the five paths and their celestial armies to open the underworld roads, guiding the soul while preventing interference from malevolent spirits.

The specific invocations for each directional talisman are as follows:

• The Eastern Talisman calls upon azure Qi (Wood Phase energy) to protect the liver-soul (hun) and vanquish demonic influences with divine might.
• The Southern Talisman employs the red brilliance of fire (Fire Phase) to dispel crimson demons and purify the path.
• The Western Talisman harnesses the metallic essence (Metal Phase) to eradicate evil spirits.
• The Northern Talisman utilizes the dark radiance of the Five Qi (Water Phase) to transform and regenerate myriad deities.

Each incantation concludes with the phrase "strictly as commanded" (yi ru gao ming), signifying unwavering compliance with the divine order.

This scripture is chiefly used by Daoist priests in rituals for those who died far from home, employing the power of the five directional talismans to ensure the soul’s safe passage through the underworld and eventual ascension. It integrates core Daoist concepts such as the Five Phases (with their corresponding colors—azure, red, white, black, and yellow—mapped to the five directions) and visualization (cunsi) practices.

This scripture records the talismanic incantations and ritual procedures used by the Lingbao (Numinous Treasure) tradition of Daoism for the prison-breaking salvation ceremony. The main content is divided into several sections:

The opening section contains five-directional subduing mantras, describing how to vanquish malevolent forces by consuming celestial and terrestrial essences ("devouring solar essence" refers to adepts absorbing the sun's vital energy) and summoning divine powers like the Azure Dragon (the eastern guardian beast) spitting lightning. It mentions subduing demons with ritual swords, shooting stars, and other sacred instruments, aided by the strength of three thousand divine warriors to protect households and nations.

The central imperial decree section expounds cosmogonic principles: when primordial chaos first divided, the Primordial Qi (Yuan Yi) gave birth to heaven and earth (Yellow Manifestation), akin to an infant's growth. Here "True Ancient One" refers to the pre-celestial Dao-body, while "infant" symbolizes pure Yang Qi. The Nine Qi (nine primordial energies) nurtured all existence, forming Yin-Yang (Two Modes), with sun, moon and stars taking their proper positions. The interplay of wind, fire, thunder and lightning terrifies the Six Heavens' residual energies (malevolent forces) and Nine Uglies (baleful influences), causing their hearts to tremble and spirits to scatter.

Next come the titles of the Five Directional Demon Kings and Path-Opening Deities, arranged according to the Five Phases: Azure (east), Vermilion (south), White (west), Black (north), and Yellow (center). Each demon king is paired with corresponding celestial stem generals: Jia-Yi Wood (east), Bing-Ding Fire (south), Geng-Xin Metal (west), Ren-Gui Water (north), and Wu-Ji Earth (center). The ritual requires preparing corresponding offerings and talismanic documents to notify each direction.

The prison-breaking salvation section details operational procedures: The High Merit Master (chief ritualist) prostrates before Mystic Masters (Daoist deities), then leads the assembly in circumambulating the lantern altar while playing Sanqing (Three Pure Ones) celestial music. Using the Nine Heavens Lanterns and Nine Yang Brahma Qi Talismans (special prison-breaking talismans), they illuminate the Nine Darkness hells—"Luofeng" denotes the northern ghost capital, while "Nine Subterranean Layers" represent the underworld's nine hellish realms. Finally, the deceased souls escape darkness to receive salvation at the purification altar.

Note: This ritual belongs to Daoist salvation liturgy (Keyi), employing talismans, lanterns and Five Phase principles to communicate between heaven and earth for prison-breaking and suffering relief. The text preserves numerous specialized Daoist terms like "Nine Qi," "Two Modes," and "Six Heavens"—all referring to specific cosmic energies or underworld concepts.

This is a ritual text used by the Lingbao (Numinous Treasure) tradition of Daoism for the "Breaking Through Hell" liturgy. The main components include:

First comes the formal document format, recording the date of the ritual along with the officiating priest's rank and name. The priest refers to himself as "your servant [name]," expressing reverent devotion in carrying out the celestial mandate. Mentioned within is the "Nine Heavens Primordial Qi of the August Emperor's Hell-Dispelling True Talisman" (Jiutian Fanqi Yuanhuang Po'an Zhenfu), a powerful spiritual talisman designed to shatter hell's darkness, which requires strict sealing procedures.

Next are instructions for using the "Jade Clarity Wisdom Light Talisman" (Yuqing Huiguang Fu), accompanied by an incantation to summon illumination. The chant essentially invokes the combined radiance of sun, moon and stars, causing celestial blossoms to bloom and divine light to penetrate the underworld. This luminosity extinguishes hell's flames, melts its icy prisons, transforms mountains of blades into groves of jade trees, and enables souls to ascend to the Jade Clarity (Yuqing) paradise.

The priest respectfully petitions twelve deities including the Lunar and Solar Spirit Consorts and the Starlight Perfected Ones to disperse their radiance and dispel the underworld's darkness. The ritual must follow the prescribed procedures of the "Nine Heavens Lantern Liturgy" (Jiutian Dengke).

Subsequently listed are the "Life-Giving Chapters of Various Heavens" (Getian Shenshen Zhang) to be recited, along with required documents: twelve registers containing the names of 120 boy attendants from the Taiyuan Benji Immortal Court. Also mentioned are nine yang talismans and nine yin talismans created using the "Numinous Treasure's Natural Nine Heavens Golden Script Jade Text" (Lingbao Ziran Jiutian Jinzi Yuwen).

The text concludes with detailed instructions for deploying yin talismans corresponding to different celestial realms: The Northern Realm of Vast Non-Measure (Yudan Wuliang Tian) requires yin talismans activated at the zi hour (11pm-1am), harmonized with northern qi, accompanied by a chant emphasizing how the Three Qi Venerable Deities generate the Nine Qi. The Northeastern Realm of Supreme Goodness and Immeasurable Longevity (Shangshang Chanshan Wuliang Shou Tian) uses yin talismans at the chou hour (1-3am) with gen (mountain) qi, its chant describing the formless origin of the cosmos. The Eastern Realm of Brahma's Supervision and Extended Joy (Fan Jian Xu Yan Tian) employs yin talismans at the yin hour (3-5am) with zhen (thunder) qi, its chant recounting the primordial chaos during creation. Each talisman must be used while reciting the corresponding celestial realm's designated chapter.

This records the nine Yin talismanic incantations (Fulu) and corresponding ritual procedures from the Daoist scripture "Lingbao Jade Mirror." These talismans correspond to the nine celestial realms, with each featuring specific hand seals (such as the Mao seal, Chen seal, etc.), directional Qi fields (like Zhen Qi, Southern Qi), and incantation texts.

The first talisman corresponds to the Doushu Heaven (the fourth Daoist heaven), with an incantation describing how clear Qi ascends and condenses, with the nine primordial Qi types arranging in order to generate all things. The second talisman aligns with Poluonimi Bujiaole Heaven (the fifth heaven), speaking of how the Three Primes (Heaven, Earth, and Water Officials) nurture existence, with nine Qi types guiding the rebirth of human souls through purification within the solar essence.

Subsequent talismans correspond to progressively higher celestial realms: Dongyuan Huayingsheng Heaven (sixth heaven) discusses the Three Primes fostering life and nine Qi forming physicality; Linghua Fanfu Heaven (seventh heaven) mentions the Great Unity (Taiyi) deity overseeing talismanic decrees with the Five Directional Celestial Emperors supervising life; Gaoxu Qingming Heaven (eighth heaven) depicts myriad deities harmoniously venerating with spiritual vibrations resonating through the void; the highest realm, Wuxiang Wujie Wu'ai Heaven (ninth heaven), describes the Director of Destinies (Siming) fulfilling cosmic covenants within the mystery of constancy.

These talismans must be burned in the Nine Heavens Lamp Altar following the precise celestial hierarchy. The reverse side documents the prenatal Qi corresponding to the Nine Empyrean Palaces (Tai Xiao Palace, Qing Xiao Palace, etc.), such as Huangyan Qi and Zihu Qi—each representing the primordial energies associated with different human bodily regions.

Finally, it explains that the "Nine Heavens Lamps" form a lamp array of nine lights. Without using the sacred lamp stand (a specialized ritual implement), the ceremony's full sacred potency cannot be manifested. These contents demonstrate Daoist cultivation methods for communicating with the Nine Heavens' deities through talismans and lamp rituals.

This scripture describes a unique lamp ritual arrangement method from the Lingbao (Numinous Treasure) tradition, one of the principal Daoist schools. According to tradition, the ritual altar must feature symbolic representations of the nine celestial heavens and nine terrestrial layers.

The text first explains the correct arrangement of the nine heavens: The first heaven should be positioned directly above the head at the center, the second in the south, the third in the southeast, the fourth in the west, the fifth in the northeast, the sixth in the northwest, the seventh in the north, the eighth in the southwest, and the ninth in the east. The scripture specifically notes that some practitioners mistakenly place the first heaven in the northeast, which deviates from orthodox liturgical standards.

Next, it introduces the names of the Fulu (talismans and registers) corresponding to the Nine Earthly Layers (Jiulei, the Daoist conception of nine subterranean realms) and their presiding deities, the Earthly Sovereigns (Tuhuang Jun). From the first to the ninth layer, these are:

1. Cavernous Abyss Marshland

2. Adamantine Marshland

3. Stone-Oil Marshland

4. Moisture Marshland

5. Golden Grain Marshland

6. Adamantine Iron Marshland

7. Water-Restrained Marshland

8. Great Wind Marshland

9. Cavernous Abyss Formless Net Marshland

The setup method is as follows: A lamp stand must be crafted from catalpa wood, divided into nine lamp positions. The altar itself should consist of three tiers, constructed from purified earth—the upper tier circular, the lower tier square. On the upper tier, the lamp stand is placed, and nine celestial banners are hung. The middle tier holds tablets representing the Nine Qi (nine primordial energies) with nine lamps arranged accordingly. The lower tier houses tablets for the Nine Earthly Sovereigns, also accompanied by nine lamps. In total, these three tiers require twenty-seven lamps. Additionally, eight gate lamps must be placed in the outer perimeter following the Bagua (Eight Trigrams) directions.

The complete lamp ritual thus requires thirty-five lamps, symbolizing illumination of the nine heavens above, the nine wilds (the space between heaven and earth) in the middle, and the nine earthly layers below, allowing light to circulate throughout the ten directions in harmony with the supreme Daoist mysteries. This arrangement embodies the Daoist cosmological principle of "Heaven, Earth, and Humanity" (Sancai) in mutual resonance, using the lamps as a sacred conduit connecting the Three Realms.